Maxmuller Christian agent, enemy of India

Maxmuller is credited with helping revive Indian scriptures and take

them across the globe. What he did in reality was to present our scriptures as full of filth,vulgarity, barbarism and bestiality and present an uncivilized view of Indian culture withwhich we struggle till date. Its a shame that such Christian missionaries are now regarded asgreat scholars and lovers of India.

1. Who was Maxmuller?

Maxmuller was a fugitive from Germany who in his youth was in extreme difficulty to earneven two square meals for him. (Had not a penny left, and that in spite of every effort tomake a little money, I should have had to return to Germany-ref the life and letters ofMaxmuller, vol.1, p.61, London edn.) He was a scholar extraordinary but his situation madehim easy tool in the hands of Britishers. Maxmuller who had continuously suffered fromwant and youthful zeal and an insatiable ambition willingly agreed to prostitute his pen,intellect and scholarship for the filthy lucre the new job promised him plenty. (I am to handover to the company, ready for the press, fifty sheets each year-the same I had promised tosamter in Germany; for this I have asked 200 pounds a year, 4 pounds a sheet- ref. the lifeand letters of Maxmuller, vol.1, p.60-61, London edn.) He soon launched himself upon theproject with the zeal and devotion that can be expected only from a religious zealot. He didhis best to equate Hinduism with polytheism even though he had to invent for this purpose anew Jesuitical definition for the religion of the Rigveda.

2. Boden chair and its motives

Col. Joseph Boden one time Bombay colonel with the army of the east India Companywanted to do whatsoever lay in his power to help Christian missionaries to Christianize Indiain general and the Hindus in particular. So, after his retirement (in 1807) he donated 25,000pounds to the university of oxford to enable it to found a chair of Sanskrit, which theuniversity, justifiably and as a mark of gratitude, named after him. Boden objective was toenable his countrymen to proceed in the conversion of the natives of India to the Christianreligion by providing translations of the bible into Sanskrit.

As Christianity is founded upon and wedded to trinitarianism it would not give up its belief inthree gods except at grave peril to its very existence. The Christian missions wanted thereforeas the only other alternative available to them, to show someone to the world at large thatHinduism was a polytheistic religious faith. Since the Hindus traced their monotheism backto the Vedas, to the Rig in particular, it was considered absolutely necessary that theconcocted evidence in order to be readily acceptable to the Hindus must have behind it thesanction and authority of the Rigveda. Once the decision had been made and the target fixedthe only thing that remained to be done was to find the right marksman. The search for theright man continued till Maxmuller happened to come their way. Maxmuller was a Germanand was not at all well versed with English, Sanskrit was far off. But he was a youth of 24and this task assured him bread and butter for next eight years. In addition he had at his backthe combined might of all those Christian missionaries who wanted to convert the Hindus ofIndia to Christianity. These missionaries readily and willingly broadcast to the worldwhatever Maxmuller said and wrote and this went a long way to enhance Maxmullersprestige as a scholar.3. Maxmuller meets Macaulay and its impactMacaulay was born in a Presbyterian family and brought in rigid clapham sect of Christiansso he was having a strong bias in favor of Christianity to the exclusion of all other religions- aprejudice from which he was not able to free himself even when he had grown into a maturedman of 55 years. He came to India in 1834 with plans in his mind to introduce Europeaneducation in combination with Christian doctrines so that Indians could more easily be madeto accept the religion of Christ.

In feb.1835 he made English language the compulsory medium of instruction in all Indianschools. Very gleefully he writes to his father in his letter dated Oct. 12, 1836 our Englishschools are flourishing wonderfully. We find it difficult indeed, in some places impossible to provide instructions for all who want it. At the single town of hoogle fourteen hundredboys are learning English. The effect of this education on the hindoos is prodigious. Nohindoo, who has received an English education, ever remains sincerely attached to hisreligion. Some continue to profess it as a matter of policy; but many profess themselves puredeists, and some embrace Christianity. It is my firm belief that if, our plans of education arefollowed up, there will not be a single idolater among the respectable classes in Bengal thirtyyears hence. And this will be affected without any efforts to proselytize; without the smallestinterference with religious liberty; merely by the natural operation of knowledge andreflection. I heartily rejoice in the prospects. Ref. the life and letters of Lord Macaulay, pp.329-330

In 1851 Maxmuller met Macaulay for first time for a short while in a party in London. Hemet him second time only in Dec. 1855 when he had with him long interview. In betweenMaxmuller wrote a pamphlet suggestions for the assistance of officers in learning thelanguages of the seat of war in the east in which he had stressed importance of learningoriental languages especially Sanskrit. Macaulay a mulish Christian and a rabid enemy oforiental languages and literature did not like the idea of Maxmuller. Maxmuller went to pleadMacaulay the case for oriental studies forgetting the historian fact that it was Macaulay whohad imposed on the Indian people English language with the covert purpose of languagebeing used as a vehicle for converting people to Christianity. Maxmuller wrote to his motherabout this encounter as I made acquaintance this time in London with Macaulay, and hadalong conversation with him on the teaching necessary for the young men who are sent out toIndia. He is very clear headed, and extraordinarily eloquentI went back to oxford a sadder,and, I hope, a wiser man. Ref. the life and letters of Maxmuller, vol.1, p.162, London edn

Maxmuller profited very little because while he gathered pelf in accepting the companysassignment he had, in the bargain, lost his soul. His writings took a different trend in as muchas he became more active and less inhibited in praise of Christianity; of the bible and of JesusChrist.

4. Maxmuller revealed himself as a Christian zealot

Maxmullers encounter with Macaulay left an indelible impact on Maxmuller. Despite hisconstant endeavors to hide his moves behind the secular mask of scholarship he too oftengave himself away as a Christian proselytizer and evangelist. He had written a letter toBunsen saying- nevertheless I of course shall be glad if the Rigveda is dealt with in theEdinburgh review, and if Wilson would write from the standpoint of a missionary, and wouldshow how the knowledge and bringing into light of the Veda would upset the whole existingsystem of Indian theology, it might become of real interest (The life and letters ofMaxmuller, vol.1, p. 117, London edn.)

Maxmullers hidden mission even received support of influential missionaries and

ecclesiastics like bishop of Calcutta and Dr. Pusey.

Bishop of Calcutta wrote to him (Maxmuller) I feel considerable interest in the matter,because I am sure that it is of the greatest importance for our missionaries to understandSanskrit, to study the philosophy and sacred books of the Hindus, and to be able to meet thepundits on their own ground. Among the means to this great end, none can be more importantthan your edition and professor Wilsons translation of the Rigveda. It would be most fittingin my opinion for a great Christian university to place in its Sanskrit chair the scholar whohas made the Sanskrit scriptures accessible to the Christian missionary.(The life and letters of Maxmuller, vol.1, p. 236-237, London edn.)

Dr. Pusey wrote to Maxmuller. I cannot but think that your lectures on the Vedas are thegreatest gift which had been bestowed on those who would win to Christianity the subtle andthoughtful minds of the cultivated Indians.(The life and letters of Maxmuller, vol.1, p. 237-238, London edn.)

Monier-Williams who had become second professor of Boden Sanskrit chair revealed morein being a proselytizer than a scholar of Sanskrit. In his preface to a Sanskrit- Englishdictionary which he compiled he boastfully gave vent to his christianish zeal and aspirationsin these words: in explanation I must draw attention to the fact that I am only the secondoccupant of the Boden chair, and that its founder col. Boden, stated most explicitly in his willthat the special object of his munificent bequest was to promote the translation of thescriptures into Sanskrit so as to enable his countrymen to proceed in the conversion of thenatives of India to the Christian religion

Today even people think Maxmuller as friend of Hindus; a scholar extraordinary in Vedas,the letter of Maxmuller written to his wife in 1866 exposed his aspirations.

I hope I shall finish that work (translation of Rigveda), and I feel convinced, though I shallnot live to see it, that this edition of mine and the translation of the Veda will hereafter tell toa great extent on the fate of India, and on the growth of millions of souls in that country. It isthe root of their religion, and to show them what that root is, I feel sure, is the only way ofuprooting all that has sprung up from it during the last 3000 years. (The life and letters ofMaxmuller, vol.1, p. 328, London edn.)

The missionaries have done far more than they themselves seem to be aware of, nay,much of the work which is theirs they would probably disclaim. The Christianity of ournineteenth century will hardly be the Christianity of India. But the ancient religion of India isdoomed- and if Christianity does not step in, whose fault it be?(The life and letters of Maxmuller, vol.1, p. 357-358, London edn.)

Inspite of the fact that the Vedas sings monotheism Christian missionaries tried to showpolytheism in Vedas. Maxmuller wrote, When I undertook to publish for the universitypress a series of translations of the most important of these sacred books, one of my objectswas to assist missionaries. What shall we think if a missionary who came to convert us, andwho had never read our bible? . But, it will be said, you cannot deny that the Hindus arepolytheists, that they worship idols. But let us look at their own bible, at the Veda, older thanany other book in India. No doubt we find there many names for the divine, many gods, aswe are accustomed to say. But there are also passages in which the oneness of the deity isclearly asserted.(The life and letters of Maxmuller, appendix D p.455, London edn.)

The world at large now knows it too well that this scholar extraordinary who masqueraded allhis lifetime from behind the secular mash of philology was more a Christian missionary thana scholar of the Vedas.

5. Maxmuller as a scholar of Vedas

Maxmuller is considered as one of the foremost scholar of Vedas worldwide. But was hislevel of knowledge in Sanskrit and English (both were not his mother tongue) sufficient tocomplete this task. He himself has agreed with Swami Dayanand that it is not an easy matterto interpret the Vedas. The language is different from the classical as well as colloquialSanskrit.

Maxmuller himself was aware of his limits so he started making impressions that histranslations were genuine, flawless and correct. When he revised his first edition, hereaffirmed that he believed that the translators (of the Rig-Veda) ought to be decipherers.(Ref- sacred books of the east, vol. 12 introduction, p.9) he even confessed his utter failure astranslator by saying no one who knows anything of the Veda would think of attempting atranslation of it at present. A translation of the Rig-Veda is a task for the next century. Hefurther added not only shall we have to wait till the next century for such a work, but I doubtwhether we shall ever obtain it (Ref- sacred books of the east, vol. 12 introduction, p.9).

Maxmuller was even unaware of Panini grammar who was constantly referred to by Sayanain his commentary of the rig-Veda .He writes in his autobiography, p.94 that he (boehtling)could have done the whole work himself, in some respect better than I, because he was mysenior, and besides, he knew Panini, the old Indian grammarian who is constantly referred toin Sayanas commentary, better than I did). Maxmuller admitted his shortcomings as ascholar of Vedic Sanskrit as over and over again was I stopped by some short enigmaticalreference to Paninis grammar or Yasakas glossary, which I could not identifyhow often Iwas in prefect despair, because there was some allusion in Sayana which I could not makeout, and which no other Sanskrit scholar, not even Bournouf or Wilson could help me to clearup. It often took me whole days, nay weeks, before I saw light (ref- my autobiography,p.108-109).

Maxmuller played another plank by saying that the great difficulty in all discussions of thiskind arises from the fact that we have to transfuse though from ancient into modern forms. Inthat process some violence is inevitable (ref- lectures of the origin and growth of religion,p.245, fifth Hibbert lecture)

Its not uneasy to understand that violence was inevitable because all the while Maxmullerhad been pre-resolved to translate the rig from the standpoint of a missionary. And aChristian missionarys standpoint is, nearly always, only to denounce and denigrate everyother religious faith except his own brand of Christianity.5. Maxmuller and Swami DayanandGreat Vedic scholar Swami Dayanand Saraswati in Satyarth Prakash p.278 as theimpression that the Germans are the best Sanskrit scholars, and that no one has read so muchof Sanskrit as Prof Maxmuller, is altogether unfounded exposed Maxmuller. Yes, in a landwhere lofty trees never grow, even recinus communis or the castor oil plant may be called asoak. I came to learn from a letter of a principal of some German university, that even menlearned enough to interpret a Sanskrit letter are rare in Germany. I have also learnt from thestudy of Maxmullers history of Sanskrit literature and his comments on some mantras of theVeda, that prof. Maxmuller has been able to scribble out something by the help of the so-called tikas or paraphrases of the Vedas current in India Swami Ji was supported in his viewby famous German scholar Schopenhauer that our Sanskrit scholars do not understand theirtext much better than the higher class boys their Greek or Latin.

In the context of the commentary/translation of the Vedas by Max Muller, it will be relevantto point out the opinion of Mr. Boulanger, the editor of Russian edition of The Sacred Booksof the East Series as follows:What struck me in Maxmullers translation was a lot of absurdities, obscene passages and alot of what is not lucid.As far as I can grab the teaching of the Vedas, it is so sublime that I would look upon it as acrime on my part, if the Russian public becomes acquainted with it through the medium of aconfused and distorted translation, thus not deriving for its soul that benefit which thisteaching should give to the people.

Swami Dayanand translation of Vedas is based on Yasakas, Nirukta and Panini

Ashtadhyyayi that have been considered and accepted throughout the ages and throughout theworld as indispensable for correct comprehension. He specially elaborated spiritual meaningof Vedas

Maxmuller with fear of being exposed started attacking swami Dayanand not through theway as scholar does but like a shrewd clever mind after his death. He write to malabari thathe had wished to warn against two dangers, that of undervaluing or despising the ancientnatural religion, as is done so often by your half-Europeanized youths, and that ofovervaluing it, and interpretating it as it was never meant to be interpreted, of which you maysee a painful instance in Dayanand Saraswatis labors on the Veda. (Ref- the life and lettersof Maxmuller, vol. 2, p.115, newyork edn). He thought Dayanand had interpreted the Vedaought to have been interpreted. That the interpretation had to be from the standpoint of amissionary so that the translation would be of help in uprooting Hinduism and in theconversion of the Hindus to Christianity. He like a coward tried to smear Dayanands nameafter his death in these words but he indulged for a time in the use of bhang, hemp, whichput him into a state of reverie from which he found it difficult to rouse himself(ref- chipsfrom a German workshop, vol.2, p.178). In a postscript Maxmuller added from what hascome to light after Dayanand Saraswatis death, I am afraid that he was not simple-mindedand straightforward on his work as a reformer as I imagined (ref- chips from a Germanworkshop, vol.2, p.182)

Though Christian missionary backed government of India purposefully to ignore Swami

Dayanand in his times but it did not deter the lion-hearted Dayanand from his mission ofreviving the Vedic dharma.Its very clear that Maxmuller was a Christian missionary but only in secular garb of aphilologist whose main aim was to denounce the Vedas to clear way for Christianmissionaries. Maxmuller masqueraded all his lifetime from behind the mask of literature andphilology and mortgaged his pen, intellect and scholarship to wreck Hinduism but SwamiDayanand exposed his cruel plans.